Allusions to the Abomination of Desolation in the Book of Revelation

By Hugo Leon

Introduction

The abomination of desolation prophecies of Daniel (Dan. 9:27; 11:31; 12:11; cf. Dan.

8:13) and the Olivet Discourse (Matt. 24:15; Mark 13:14; Luke 21:20) are some of the

most important and controversial prophecies in the biblical canon. Both Daniel (Dan.

12:10) and Jesus (Matt. 24:15; Mark 13:14) call upon the people of God to exercise

spiritual wisdom in order to comprehend these cryptic messages. As a general principle,

the book of Revelation is a complement or an explanation of the book of Daniel.1

Therefore it would be logical to find allusions to the abomination of desolation in the

Apocalypse. A correct analysis of these allusions should allow us to understand more

fully the text of Daniel and Revelation. To begin we will briefly analyze how Jesus used

the abomination prophecies of Daniel. Next we will identify and analyze all the allusions

that occur to the abomination of desolation in the book of Revelation. Then we will

briefly see how these allusions interact with the literary structure of Revelation. We will

end by reviewing some of the Spirit of Prophecy quotations related to this subject.

1 White, Acts of the Apostles, 585.

A. The Abomination of Desolation in the Olivet Discourse

Before we undertake an extensive examination of the abomination of desolation in the

book of Revelation we should briefly examine how the Olivet Discourse uses this term.

The phrase “the abomination of desolation” (to bdelygma tes eremoseos) occurs in the

central warning of the Synoptic Eschatological Discourse (Matt. 24:15; Mark 13:14; cf.

Luke 21:20). Scholars have noted that this Greek phrase is identical to the wording found

in the LXX of Daniel 12:11 and it is very similar to the wording found in the LXX of

Daniel 11:31.2 The Olivet Discourse in Luke 21 speaks only of the desolation

(eremoseos) of Jerusalem (Luke 21:20) and this alludes to the text of Daniel 9:27. In the

Olivet Discourse the reader is advised to understand the fulfillment of this cryptic,

Danielic warning and then they are to flee to the mountains without delay (Matt. 24:15-

20; Mark 13:14-18). Exegetes have seen a dual application of this prophecy. One

fulfillment occurred during the first century destruction of Jerusalem and the second

fulfillment will occur in the time of the end.3 It should be noted that there are some

scholars that see the book of Revelation as an expansion of the Olivet Discourse.4 This

basic understanding of the abomination passage of the Olivet Discourse is important for

our study since we will now examine the linguistic and thematic connections that occur in

the book of Revelation that allude to the abomination of desolation in the book of Daniel

and the Synoptic Eschatological Discourse.

B. Allusions to the Text of Daniel in Revelation

Numerous scholars have identified a plethora of allusions to the text of Daniel in the

book of Revelation.5 The criteria for these allusions are based on thematic and linguistic

connections that occur in a similar context. The LXX (OG & Theo) has been utilized by

these scholars. Although there are allusions to almost every chapter of Daniel in the

Apocalypse, especially used are the prophetic passages of Daniel 2, 7, 8, 9, 10, 11 and 12.

Several exegetes have seen verbal allusions to the abomination of desolation in the book

of Revelation, mainly in chapters 17 and 21 where the words bdelygma and ermoo are

utilized.6 A few scholars have seen a thematic connection between the worship of the

beast and his image in Rev. 13-14 and the abomination prophecy.7 A good number of

scholars have connected the call to come out of Babylon with the call to come out of first

century Jerusalem.8 In this study we have also included some more subtle allusions to the

abomination of desolation that occur in Revelation 13-16 and 18-20. We will now

examine these literary allusions in more detail.

2 Watts, Commentary on the NT Use of the OT, 223. Hasel, Little Horn of Daniel, 442. 3 SDA BC Vol. 5 on Luke 17:31, 841. White, ST, December 23, 1897 par. 17. 4 Ford, Abomination in Eschatology, 279-280, 307-308. 5 Beale, Use of Daniel in Revelation. Sims, A Comparative Literary Study, 43, 63. Lehmann, Relationships Between Daniel and Revelation, 139-140. 6 Aune, Revelation, 936. Johnson, Revelation, 160. Musvosvi, Vengeance in the Apocalypse, 240-241. 7 Ford, Abomination in Eschatology, 323-331. 8 Ford, Abomination in Eschatology, 338-339.

C. Allusions to the Abomination of Desolation in the Book of Revelation

We will now examine the allusions that occur to the abomination of desolation in the

book of Revelation. First we will examine the linguistic connections that occur with the

Greek words bdelygma and eremoo. Then we will examine the texts of Revelation that

make a thematic connection with the abomination of desolation. We will also identify

some indirect allusions to the abomination of desolation that occur in the book of

Revelation.

1. The Use of the Word Bdelygma in the Book of Revelation

The word bdelygma appears a total of six times in the New Testament, two times in

connection with the Olivet Discourse (Matt. 24:15 and Mark 13:14), once in Luke 16:15,

and three times in connection with the Apocalypse of John (Rev. 17:4, 5; 21:27). A

related form of the word also appears in Revelation 21:8 (ebdelygmenois).

The word bdelygma means something that is foul or detestable, usually spoken of an idol

or things pertaining to idolatry.9 It is the Greek equivalent of the Hebrew word

shiqquts.10

The first passage which alludes to the word bdelygma can be found in Revelation

17:4-5. This chapter is an angelic explanation of the seventh bowl plague (Rev. 17:1)

and it has to do with events in the eschaton. The Harlot represents the corrupt

counterpart of the pure woman of Revelation 12 and the bride of Revelation 21. In

apocalyptic prophecy a corrupt woman represents an apostate church. Since this vision

has to do with the eschaton, we know that the Harlot represents the apostate church of the

last days. This corrupt woman is the mother of the abominations of the earth and she

carries a golden cup full of the wine of her abominations and fornication (Rev. 17:4-5).

The text of Revelation 17-19 tells us that the Harlot seduces all the nations of the world

to drink the wine of her abominations. In the bible wine is symbolic of doctrines or

teachings (Matt. 9:17) and fornication is symbolic of covenant infidelity in the form of

idolatry (Jer. 3:8, 9; 13:27; Ez. 6:9; 16:15, 17; Rev. 2:20-21). In other words, the

apostate church of the last days will influence the nations of the world to enforce her

false, idolatrous doctrines. This idolatry will be enforced by both political and economic

methods (Rev. 13:11-18, 17:2, 8, 12-18; 18:1-24; 19:2). As stated previously, several

scholars have noted that Rev. 17:4-5 alludes to the abomination of desolation of the

Olivet Discourse and the abomination of Daniel.11 These connections let us know that

the abomination of Daniel and the Olivet Discourse have an eschatological fulfillment in

connection with the actions of the end time Harlot.

Revelation 17:4 And the woman was arrayed in purple and scarlet colour, and decked

with gold and precious stones and pearls, having a golden cup in her hand full of

abominations (bdelymgaton) and filthiness of her fornication:

9 Thayer, A Greek-English Lexicon of the New Testament. 10 Aune, Revelation, 936. Price, Olivet Discourse, 11. 11 Eg. Ford, Abomination in Eschatology, 336-339.

5 And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT,

THE MOTHER OF HARLOTS AND ABOMINATIONS (bdelygmaton) OF THE

EARTH.

The next two verses that allude to the word bdelygma appear in Revelation 21:8, 27.

This chapter begins with a vision of the New Jerusalem (Rev. 21:1) and then continues

with the second angelic explanation and expansion of the seventh bowl plague (Rev.

21:9). Both allusions to the abomination appear in the exclusion lists of Revelation (Rev.

21:8, 27, 22:15; cf. Dan. 12:10; Rev. 9:20-21; 22:11). The exclusion lists describe those

who have become morally impure by participating in the fornication of the Harlot and the

worship of the beast.12 This group is set in contrast with the pure 144,000 and the bride

of the Lamb (Rev. 7:14, Rev. 14:1-5, 15:2: 19:7-8) who have not been defiled by the

idolatry of the beast or the Harlot.

The text of Rev. 21:8 says that the impure will have their part in the lake that burns

with fire and brimstone. The lake of fire and brimstone is the punishment predicted for

the marked in the Third Angel’s Message (Rev. 14:9-11). It is also the same lake

mentioned at the last judgment that will be the final resting place for those not written in

the book of life (Rev. 20:15). According to Rev. 13:8 (cf. Rev. 17:8) it is the worshippers

of the beast (the marked) who are not written in the Lamb’s book of life.

The text of Rev. 21:27 tells us that the impure will not enter into the New Jerusalem

(cf. Rev. 22:14-15). Only those who are written in the Lamb’s book of life will be

allowed in. As we have already learned, the phrase those who are not written in the book

of life refers to the worshippers of the beast (Rev. 13:8). It is not an accident that both

groups in the exclusion lists of Rev. 21 allude back to the marked or the worshippers of

the beast. The book of Revelation is trying to emphasize that the marked and those who

drink the wine of the Harlot are spiritually impure and will not be allowed into the New

Jerusalem. They have violated the holy covenant by idolatry and they will suffer the

curse of the Third Angel in the lake of fire and brimstone.

Revelation 21:8 But the fearful, and unbelieving, and the abominable (ebdelygmenois),

and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have

their part in the lake which burneth with fire and brimstone: which is the second death.

Revelation 21:27 And there shall in no wise enter into it any thing that defileth, neither

whatsoever worketh abomination (bdelygma), or maketh a lie: but they which are written

in the Lamb's book of life.

2. The Use of the Word Eremoo in the Book of Revelation

The Greek word eremoo occurs only five times in the entire NT and it has the

meaning to make desolate or lay waste.13 It appears two times in the response of Jesus to

12 Beasley-Murray, Revelation, 314. Liu, Image of the Beast, 175, 177-178. Stefanovic, Revelation, 603. 13 Thayer, A Greek-English Lexicon of the New Testament.

the Pharisees in connection with the charges that His power to heal comes from

Beelzebub. He uses eremoo to describe the desolation of any kingdom that is divided

against itself (Matt. 12:25; Luke 11:17). Eremoo also appears three times in the book of

Revelation in connection with the desolation of the Harlot Babylon (Rev. 17:16; 18:17,

19). The Greek word eremoo in Revelation 17 and 18 is closely related to the Greek

word eremoseos that appears exclusively in the Olivet Discourse in connection with the

desolation of first century Jerusalem (Luke 21:20) and the abomination of desolation

warning of the other synoptic gospels (Matt. 24:15; Mark 13:14).14 Scholars have

recognized these allusions to the abomination of desolation.15 Thus, we see that the first

century desolation of Jerusalem (Luke 21:20) is a type of the desolation of eschatological

Babylon in the book of Revelation. These allusions also confirm that the abomination of

desolation of Matt. 24:15 and Mark 13:14 have an end time application.

Revelation 17:16 And the ten horns which thou sawest upon the beast, these shall hate

the whore, and shall make her desolate (eremomenen) and naked, and shall eat her flesh,

and burn her with fire.

Revelation 18:17 For in one hour so great riches is come to nought (eremothe). And

every shipmaster, and all the company in ships, and sailors, and as many as trade by sea,

stood afar off,

Revelation 18:19 And they cast dust on their heads, and cried, weeping and wailing,

saying, Alas, alas, that great city, wherein were made rich all that had ships in the sea by

reason of her costliness! for in one hour is she made desolate (eremothe).

3. Thematic Allusions to the Abomination in Revelation 13-16, 19-20

a. Thematic Allusions to the Abomination of Desolation in Revelation 13

In Revelation 13 we read about the sea beast that receives a deadly wound that is

subsequently healed (Rev. 13:3). According to Revelation 17:8, 11 the healing of the

wounded sea beast will occur in the time of the end. The resurrection of the sea beast

leads to the worship of the dragon and the sea beast (Rev. 13:4, 8; cf. Rev. 17:8). Later

we read that all those who dwell on the earth will worship the sea beast because their

names are not written in the book of life of the Lamb (Rev. 13:8). The book of life

mentioned in this verse is an allusion to the book of life mentioned in Daniel 12:1. This

puts the worship of the sea beast in the time of the end. The end time idolatry of the

worship of the sea beast and the dragon appears to be a repetition and enlargement of the

abomination prophecy of Daniel and the Olivet Discourse.16

In Revelation 13:5-7, the sea beast opens his mouth to speak blasphemies against the

name of God, the heavenly temple and those who dwell in heaven (cf. Rev. 11:2). This is

14 Eremoseos only appears 3 times in the NT and every reference comes from the abomination of desolation prophecy of the Olivet Discourse (Matt. 24:14; Mark 13:14; Luke 21:20). 15 Ford, Abomination in Eschatology, 287-288. Thiele, Outline Studies in Revelation, 251. 16 Ford, Abomination in Eschatology, 325-328.

an allusion to the blasphemy of the little horns of Daniel 7:25 and 8:11-13.17 The text of

Daniel 8:13 is connected with the transgression of desolation and this is considered by

many scholars to be parallel with the abomination of desolation of Daniel 11:31 and

12:11. Therefore Rev. 13:5-7 may indirectly allude to the abomination of desolation

prophecy of Daniel.18 The blasphemous actions of Rev. 13:5-7 are connected with a time

period of 42 months (Rev. 13:5). This prophetic period is synonymous with the 3 and ½

times of Daniel 7:25 and 12:7 (cf. Rev. 11:2-3; 12:6, 14) and it was fulfilled during the

Middle Ages from 538-1798 AD.19

The second half of Revelation 13 describes the activities of the land beast and the

image of the beast in the time of the end (after the wound of the sea beast is healed).

According to Rev. 13:11-12 the land beast will enforce the worship of the resurrected sea

beast. The land beast will use false miracles to seduce the earth dwellers to make an

image of the sea beast (Rev. 13:13-14). Then he will give life to the image of the sea

beast so that it can force, by means of a death penalty, all the inhabitants of the earth to

worship the image of the sea beast (Rev. 13:15). Then the land beast will make all the

inhabitants of the earth to receive the mark of the sea beast on their forehead or their right

hand (Rev. 13:16). This law will be enforced by oppressive economic sanctions (Rev.

13:17; cf. Rev. 18:3, 11-19). Revelation 13 ends with a call to wisdom concerning the

number of the sea beast that is 666 (Rev. 13:18). This number alludes to the worship of

the idolatrous image of Nebuchadnezzar from Daniel 3.20 The end time idolatry of the

worship of the image of the beast and the reception of the mark of the sea beast appears

to be a repetition and enlargement of the abomination prophecy of Daniel and the Olivet

Discourse.21

It is interesting to note that the end time idolatry presented in Revelation 13 has

several parallels with the end time idolatry presented in Revelation 17-18. Both passages

refer to the resurrected sea beast. Both passages predict the enforcement of idolatrous

worship in the time of the end. Both passages mention the cooperation of the political

and economic powers of the earth to enforce this end time idolatry. Both passages

mention the book of life. Both passages contain calls to wisdom in regard to this end

time idolatry. Both passages allude to the abomination of desolation.

b. Thematic Allusions to the Abomination of Desolation in Revelation 14

In Revelation 14:9-11 we find several thematic allusions to the abomination of

desolation prophecy.22 These allusions mention the worship of the sea beast and the

image of the beast from chapter 13. They also mention the idolatrous mark and the

number of the sea beast from chapter 13. Revelation 14:8 mentions for the first time the

17 Beale, NT Use of OT, 1128-1129. Nunez, Daniel, 142-144. 18 Rev. 11:2 speaks of the holy city being trampled under foot for 42 months (cf. Luke 21:24) and this allow appears to allude to the text of Daniel 8:13. See Beale, NT Use of the OT, 1118. Ford, Abomination in Eschatology, 281. 19 La Rondelle, End Time Prophecies, 238-262. Paulien, 1260 Days in Revelation, 422. 20 Olivares, Descifrar el 666, 40-43. 21 Ford, Daniel, 283. Wenham, Eschatological Discourse, 205. White, Maranatha, 180. 22 Ford, Daniel, 283.

fall of Babylon. Later we will find out that Babylon is the great whore and that she

makes all nations drink the wine of her fornication. Babylon is a symbol of the last day

apostate church and her wine of fornication is a symbol of her idolatrous doctrines. The

name Babylon alludes to the king of the north from the prophecy of Daniel 11-12. It is

this apostate king who will set up the abomination of desolation (Dan. 11:31; 12:11).

Thus we have another repetition and enlargement of the abomination prophecy in the

book of Revelation.

c. Thematic Allusions to the Abomination of Desolation in Revelation 15-16, 19-20

There are a few scattered verses in these four chapters that mention the worship of the

sea beast, the worship of his image, and the reception of the idolatrous mark. Rev. 15:2

presents a pure and holy group celebrating on the sea of glass because they have had

victory over the beast, his image, his mark and the number of his name. Rev. 16:2 tells

us that the bowl plagues will fall upon the marked and the worshippers of the image of

the beast. Rev. 19:2 mentions the fornication of the great whore. Rev. 19:20 mentions

the false prophet who seduced the inhabitants of the earth with false miracles to receive

the mark of the beast and worship his image. Rev. 20:4 mentions the glorified martyrs in

heaven who did not worship the beast or his image or receive the mark of the sea beast.

All these verses allude to the abomination prophecy of Daniel and the Olivet Discourse.

4. Indirect Allusions to the Abomination of Desolation in the Book of Revelation

a. The Call to Come Out of Babylon and the Abomination of Desolation

Some commentators have noted a similarity between the call to forsake the doomed

city of Jerusalem in the Olivet Discourse (Matt. 24:15-16; Mark 13:14) and the message

in Revelation 18:4 to forsake Babylon just prior to her desolation by the plagues of

God.23 Thus we have a thematic parallel with the abomination passage of the Olivet

Discourse and the call to come out of Babylon in Revelation 18. Since the abomination

warning of the Olivet Discourse (Matt. 24:15-16) quotes or alludes to the abomination

passages of Daniel (Dan. 9:27; 11:31; 12:11), the abomination prophecy of Daniel is also

indirectly connected to the call to come out of Babylon found in Rev. 18:4. Once again,

this confirms that the abomination prophecies of Daniel and the Olivet Discourse have an

eschatological fulfillment.

Revelation 18:4 And I heard another voice from heaven, saying, Come out of her, my

people, that ye be not partakers of her sins, and that ye receive not of her plagues.

Matthew 24:15 When ye therefore shall see the abomination of desolation, spoken of by

Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:)

16 Then let them which be in Judaea flee into the mountains:

23 La Rondelle, End Time Prophecies, 46. Vos, Synoptic Traditions in the Apocalypse, 161. Ford, Abomination in Eschatology, 338-339.

Scholars have noted other parallels between the fall of first century Jerusalem and the

fall of last day Babylon.24 Listed below is a summary of these connections.

Jerusalem Kills Prophets (Matt. 23:37) Babylon Kills Prophets (Rev. 18:24)

Jerusalem Drinks Cup of Wrath (Matt. 23:32) Babylon Drinks Cup of Wrath (Rev. 18:6)

Jerusalem Desolated (Luke 21:20) Babylon Will Be Desolated (Rev. 18:17, 19)

Abomination Set Up (Matt. 24:15) Wine of Abomination Promoted (Rev. 17:4)

Call to Come Out (Matt. 24:15) Call to Come Out (Rev. 18:4)

Call to Understand (Matt. 24:15) Call to Wisdom (Rev. 17:9)

Great Tribulation (Matt. 24:21) Babylon’s Tribulation (Rev. 16:18)

b. The Calls to Wisdom in the Book of Revelation and the Abomination

Scholars have noted a link between the “wise” of Daniel 12:10 and the passages in the

Revelation which call for wisdom and understanding (Rev. 13:18 and 17:9; cf. Rev.

13:9).25 Please note that the wise of Daniel 12:10 are connected with the abomination

warning of Daniel 12:11. Furthermore, the wise of Daniel 12:10 are alluded to in the call

to wisdom of the abomination warning of the Olivet Discourse (Matt. 24:15; Mark

13:14).26 Thus, the calls to wisdom in the book of Revelation appear to be indirectly

connected with the abomination of desolation of both Daniel and the Olivet Discourse.27

Daniel 12:10 LXX Theo Many shall be purified, and made white, and tried; but the

wicked shall do wickedly: and none of the wicked shall understand; but the wise

(noemones) shall understand.

Matthew 24:15 When ye therefore shall see the abomination of desolation, spoken of by

Daniel the prophet, stand in the holy place, (whoso readeth, let him understand [noeito]:)

Revelation 13:9 If any man have an ear, let him hear.

Revelation 13:18 Here is wisdom (sophia). Let him that hath understanding (nous)

count the number of the beast: for it is the number of a man; and his number is Six

hundred threescore and six.

Revelation 17:9 And here is the mind (nous) which hath wisdom (sophia). The seven

heads are seven mountains, on which the woman sitteth.

Revelation 13:18, calls for wisdom in regards to the issue of the mark or the

eschatological imposition of the idolatrous worship of the beast and his image.28 The

second text, Revelation 17:9, is in the context of the explanation of the mystery of the

woman who rides the beast and makes all nations drink the wine of her fornication. It is

also in the context of those who wonder after the beast (Rev. 17:8; cf. Rev. 13:8). These

24 Penley, Apocalypse and Synoptic Sayings, 315. Vos, Synoptic Traditions in the Apocalypse, 162-163. Thiele, Outline Studies in Revelation, 274. La Rondelle, End Time Prophecies, 424. 25 Osborne, Revelation, 519.. Aune, Revelation, 769. Beale, Use of OT in Revelation, 33. 26 Gundry, Matthew, 481. 27 Tonstad, Revelation, 243. 28 Olivares, Descifrar el 666, 54-58.

connections confirm that the abomination of desolation is connected with both the mark

of the beast crisis and the Harlot crisis of the last days. Indeed, it appears that these two

passages in Revelation are describing the same event with different symbols.

D. Allusions to the Abomination of Desolation and the Literary Structure of

Revelation

There is general agreement among SDA theologians that the book of Revelation is

divided into two halves with the transition occurring at Rev. 11:19. There is also general

agreement that the second half of Revelation has to do with eschatology. Please note that

that all the allusions to the abomination of desolation in the book of Revelation occur in

the second half of the book. Furthermore, the allusions to the abomination of desolation

are all connected with the worship of the beast (Rev. 13-16), the Harlot of Revelation

(Rev. 17-19) and with the idolatrous wine of her fornication (Rev. 21). These facts

would place the fulfillment of the abomination prophecy in the time of the end.

Several scholars have noted the obvious parallelism between the idolatrous worship of

the beast in Rev. 13-14 and the idolatrous fornication with the Harlot of Rev. 17-18. This

is based on thematic and linguistic parallels between Revelation 17-18 and Revelation

13-14. Thus, the worship of the beast and his image should be understood as equivalent

with drinking the wine of the Harlot.29 Also the punishment of the Third Angel should be

seen as equivalent with the punishment of Babylon. This can be seen by the numerous

literary connections between the Second and Third Angel (Rev. 14:8-11) and the Fall of

Babylon (Rev. 16:19-19:4).30 All of these passages deal with the eschaton.

Interestingly, both allusions to the abomination of desolation in Revelation 21 appear

in the exclusion lists of the Apocalypse (Rev. 21:8, 27). These lists appear in the vision

of the New Jerusalem and the second angelic explanation of the seventh bowl plague.

These verses have to do with events of the eschaton.

There are three allusions to the word eremoseos from the Olivet Discourse that appear

in the Rev. 17-18 (Rev. 17:16; 18:17, 19). These are all connected with the desolation of

the Harlot Babylon in the second half of the book of Revelation. The second half of the

book of Revelation deals with end time events.

The indirect, more subtle allusions to the abomination are connected with the calls to

wisdom found in Rev. 13 and 17. As stated earlier in this paper, these calls to wisdom

are very much connected with the eschatological passages of the worship of the beast and

the fornication of the Harlot.

There is one passage that indirectly alludes to the abomination of desolation that is not

in the context of the last days. This is the passage of Rev. 13:5-7 where the sea beast

blasphemies God, His name and His heavenly temple for 42 months (cf. Rev. 11:2).

29 Liu, Image of the Beast, 163-165. 30 Fekkes, Isaiah in Revelation, 204-205. Ruiz, Ezekiel in the Apocalypse, 230-257, 297-298. Reyonlds, Babylon Motif in Revelation, 190-191, 237.

Even though this prophetic period occurs in an eschatological passage it was fulfilled

during the Middle Ages (538-1798 AD).

Finally, we have connected the call to come out of Babylon in Rev. 18:4 with the

abomination warning of the Olivet Discourse. Revelation 18:4 is also part of the

eschatological section of the book.

In summary, all the allusions to the abomination of desolation occur in the second half

of the book of Revelation and with the exception of one, they are all connected with

scenes that predict the events of the eschaton. This would lead to the conclusion that the

abomination prophecies of Daniel and the Olivet Discourse have an end time fulfillment.

This confirms what Jesus told his disciples when they asked him for a sign of the end of

the age (Matt. 24:3). According to Jesus, the sign of the end is the abomination of

desolation of Matt. 24:15 (cf. Mark 13:14). As we have seen, the book of Revelation

develops this same theme in Rev. 13-21. The sign in the book of Revelation that Babylon

is about to be desolated is when she has forced all the nations to drink the wine of her

abominations (Rev. 14:8; 17:4-5; 18:1-5).

E. Ellen White Quotations Concerning the Texts That Allude to the Abomination

The last section of this paper attempts to give a small sampling of the Spirit of

Prophecy quotations that deal with the subject of our study. As you will see Ellen White

consistently connects these passages with the Sunday Law of the last days.

1. Ellen White Connects the Abomination of Desolation with the Last Days

One effort more, and then Satan’s last device is employed. He hears the unceasing cry

for Christ to come, for Christ to deliver them. This last strategy is to personate Christ and

make them think their prayers are answered. But this answers to the last closing work,

the abomination of desolation standing in the holy place. [Text ends here.] {Ms16-

1884.11}

The time is not far distant, when, like the early disciples, we shall be forced to seek a

refuge in desolate and solitary places. As the siege of Jerusalem by the Roman armies

was the signal for flight to the Judean Christians, so the assumption of power on the

part of our nation [the United States] in the decree enforcing the papal sabbath will be

a warning to us. It will then be time to leave the large cities, preparatory to leaving the

smaller ones for retired homes in secluded places among the mountains. {Mar 180.2}

As the approach of the Roman armies was a sign to the disciples of the impending

destruction of Jerusalem, so may this apostasy be a sign to us that the limit of God's

forbearance is reached, that the measure of our nation's iniquity is full, and that the

angel of mercy is about to take her flight, never to return. {5T 451.2}

Christ forewarned His disciples of the destruction of Jerusalem and the signs to take

place prior to the coming of the Son of man. The whole of the twenty-fourth chapter of

Matthew is a prophecy concerning the events to precede this event, and the destruction

of Jerusalem is used to typify the last great destruction of the world by fire. “This

gospel of the kingdom,” He said, “shall be preached in all the world for a witness unto all

nations, and then shall the end come. When ye therefore shall see the abomination of

desolation spoken of by Daniel the prophet, stand in the holy place, (whoso readeth let

him understand:) then let them which be in Judea flee unto the mountains. ... But pray

ye that your flight be not in the winter, neither on the Sabbath day.” [Verses 14-16, 20.]

{Ms77-1899.4}

Jesus, looking down to the last generation, saw the world involved in a deception

similar to that which caused the destruction of Jerusalem. The great sin of the Jews

was their rejection of Christ; the great sin of the Christian world would be their

rejection of the law of God, the foundation of his government in Heaven and earth. The

precepts of Jehovah would be despised and set at naught. Millions in bondage to sin,

slaves of Satan, doomed to suffer the second death, would refuse to listen to the words of

truth in their day of visitation. Terrible blindness! strange infatuation! {GC88 22.2}

2. Ellen White Connects “Fornication” With Accepting the False Sabbath

“It is the church of Rome which, thinking to prove itself not only equal to God, but above

God, has changed the rest-day of Jehovah, placing the first day of the week where the

seventh should be. And the Protestant world has taken this child of the Papacy to be

regarded as sacred. This is called in the Word of God "her fornication." Thus the

people of the world, in giving their sanction to a false sabbath and trampling under

their feet the Sabbath of the Lord, "have drunk of the wine of the wrath of her

fornication." {ST, February 22, 1910 par. 2}

God denounces Babylon, "because she made all nations drink of the wine of the wrath of

her fornications." This means that she has disregarded the only commandment which

points out the true God, and has torn down the Sabbath, God's memorial of creation.

{KC 147.4}

The prophet says: "I saw another angel come down from heaven, having great power; and

the earth was lightened with his glory. And he cried mightily with a strong voice, saying,

Babylon the great is fallen, is fallen. . . . And I heard another voice from heaven, saying,

Come out of her, my people, that ye be not partakers of her sins, and that ye receive not

of her plagues. For her sins have reached unto heaven, and God hath remembered her

iniquities." When do her sins reach unto heaven? When the law of God is finally made

void by legislation……... {ST, June 12, 1893 par. 13}

To those who receive Christ He gives power to become loyal sons of God. They keep His

commandments. The benediction rests upon them, "Blessed are they that do His

commandments, that they may have right to the tree of life, and may enter in through the

gates into the city" (Revelation 22:14). The commandment breakers are left outside with

the false shepherds whom they believed, and with "whosoever loveth and maketh a lie"

(Revelation 22:15). {15MR 223.1}

3. Ellen White Connects the Abominable Wine of Babylon With False Doctrines

“Babylon is fallen, "because she made all nations drink of the wine of the wrath of her

fornication." What is that wine?--Her false doctrines. She has given to the world a false

Sabbath instead of the Sabbath of the fourth commandment, and has repeated the

falsehood that Satan first told to Eve in Eden.--the natural immortality of the soul. Many

kindred errors she has spread far and wide, "teaching for doctrines the commandments of

men." {1888 1078.6}

“The wine of Babylon is the exalting of the false and spurious Sabbath above the

Sabbath which the Lord Jehovah hath blessed and sanctified for the use of man, also the

immortality of the soul. These kindred heresies, and the rejection of the truth, convert the

church into Babylon. Kings, merchants, rulers, and religious teachers are all in corrupt

harmony.” {1MR 362.1}

“The theory of eternal torment is one of the false doctrines that constitute the wine of

the abomination of Babylon, of which she makes all nations drink. Revelation 14:8;

17:2. That ministers of Christ should have accepted this heresy and proclaimed it from

the sacred desk is indeed a mystery. They received it from Rome, as they received the

false sabbath…If we turn from the testimony of God's word, and accept false doctrines

because our fathers taught them, we fall under the condemnation pronounced upon

Babylon; we are drinking of the wine of her abomination.” {GC 536.3}

“Satan means to make all nations drink of the wine of the wrath of the fornication of

Babylon. Men are binding themselves together in bonds of union to show their disloyalty

to the God of heaven. The first day of the week is to be exalted and presented to all for

observance. Shall we be partakers of this cup of abomination? Shall we bow to the

authorities of earth and despise God?...” {RH, April 15, 1890 par.12}

If men would consent to follow the Lord fully, if they were not confused with the wine of

Babylon, they would see that to tamper with the Lord's standard, to depart from his

commandments, is the worst species of rebellion. This is well represented as the wine of

the wrath of the abomination of Babylon, the cup which she has presented to all

nations to drink. {ST, November 14, 1895 par. 9}

4. Ellen White Saw Parallelism Between the Third Angel and the Call to Come Out

of Babylon

“As God called the children of Israel out of Egypt, that they might keep His Sabbath, so

He calls His people out of Babylon, that they may not worship the beast or his image.”

{7BC 984.8}

5. Ellen White Connects the Call to Come Out of Babylon With the Call to Flee

Jerusalem

“When Jerusalem was to be destroyed, the followers of Christ were warned of its

impending doom. Christ had told his disciples what they were to do when certain things

should come to pass. He said, "When ye shall see Jerusalem compassed with armies, then

know that the desolation thereof is nigh. Then let them which are in Judea flee to the

mountains; and let them which are in the midst of it depart out; and let not them that are

in the countries enter thereinto. For these be the days of vengeance, that all things which

are written may be fulfilled." All who believed in the warning of Christ, escaped from the

city, and not one perished when Jerusalem was overthrown. By the destruction of

Jerusalem is symbolized the last great judgment of God that is to come upon the world.

{RH, November 5, 1889 par. 6}

We are living in the last days, and the generation that is to witness the final destruction

has not been left without warning of the hastening judgments of God. Says the apostle,

"I saw another angel come down from heaven, having great power; and the earth was

lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the

great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul

spirit, and a cage of every unclean and hateful bird. . . . And I heard another voice from

heaven saying, Come out of her, my people, that ye be not partakers of her sins, and that

ye receive not of her plagues. For her sins have reached unto heaven, and God hath

remembered her iniquities." {RH, November 5, 1889 par. 7}

Through the warning that God has sent to the world, an opportunity is given to all to

escape the general ruin that is threatened to fallen Babylon. The whole earth is to be

lightened with the glory of this message, and hearts and minds will be prepared by its

reception, for the coming of the King of kings. {RH, November 5, 1889 par. 8}

Those who obeyed the warning of Christ in marking the sign of the coming ruin, and

in fleeing from Jerusalem, were not involved in her destruction. The message comes in

our own time, "Babylon is fallen, is fallen. . . . Come out of her, my people, that ye be

not partakers of her sins, and that ye receive not of her plagues." Those who obey this

message will escape the terrible plagues that will surely be visited upon her.” {RH,

November 5, 1889 par. 11}

There was a coming out, a decided separation from the wicked, an escape for life. So it

was in the days of Noah; so with Lot; so with the disciples prior to the destruction of

Jerusalem; and so it will be in the last days. Again the voice of God is heard in a

message of warning, bidding His people separate themselves from the prevailing

iniquity. {PP 166.4}

The state of corruption and apostasy that in the last days would exist in the religious

world, was presented to the prophet John in the vision of Babylon, "that great city, which

reigneth over the kings of the earth." Revelation 17:18. Before its destruction the call is

to be given from heaven, "Come out of her, My people, that ye be not partakers of her

sins, and that ye receive not of her plagues." Revelation 18:4. {PP 167.1}

It will be found a terrible thing to have worn out the divine patience; for the wrath of God

will fall so signally and strongly that it is represented as being unmixed with mercy; the

very earth will be desolated. It is at the time of the national apostasy, when, acting on

the policy of Satan, the rulers of the land will rank themselves on the side of the man of

sin—it is then the measure of guilt is full; the national apostasy is the signal for

national ruin. {GCDB April 13, 1891, par. 21}

Ellen White Connects the Call to Wisdom of Rev. 13:18 with the Sunday Law

I saw all that "would not receive the mark of the Beast, and of his Image, in their

foreheads or in their hands," could not buy or sell. [Revelation 13:15-17.] I saw that the

number (666) of the Image Beast was made up; [Revelation 13:18.] and that it was the

Beast that changed the Sabbath, and the Image Beast had followed on after, and kept

the Pope's, and not God's Sabbath. And all we were required to do, was to give up God's

Sabbath, and keep the Pope's, and then we should have the mark of the Beast, and of his

image. {WLF 19.1}

Conclusion

We have identified and analyzed the allusions to the abomination of desolation from

the book of Daniel and the Olivet Discourse that appear in the book of Revelation. These

allusions appear exclusively in the eschatological section of the book. This lets us know

the abomination prophecies of Daniel and the Olivet Discourse have an eschatological

fulfillment. Furthermore, all the allusions we analyzed are connected with either the

worship of the beast or the fornication of the Harlot in the book of Revelation. This tells

us that the abomination of desolation is connected with end time idolatry. We also

analyzed how these allusions interact with the literary structure of the Apocalypse.

Finally, we looked at some Spirit of Prophecy statements that are connected with the

passages that contain these allusions. Ellen White consistently connects these passages

with the Sunday Law of the last days. It is the hope and prayer of the author that this

paper will stimulate further study of these important issues. Thank you for taking the

time to read this paper. To God be the glory and maranatha!

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